Whakatauki for death

They are used as a reference point in speeches and also as guidelines spoken to others day by day. It is a poetic form of the Maori language often merging historical events, or holistic perspectives with underlying messages which are extremely influential in Maori society. Proverbs are very fun to learn and loaded with advantages within language learning. They can be interpreted as you see fit, and as your Maori improves try translating them to dive deeper in their meanings.

There are countless proverbs and it will be very useful for you to remember as much as you can. Below are some of the many that exist. Seek the treasure you value most dearly: if you bow your head, let it be to a lofty mountain. This whakatauki is about aiming high or for what is truly valuable, but it's real message is to be persistent and don't let obstacles stop you from reaching your goal.

This demonstrates the holistic values of the Maori, and the utmost respect of Papatuanuku, the mother of the earth. Someone who disregards his visitors will soon find he has no visitors at all. This accentuates the importance of Manaakitanga, or hospitality with Maori society and culture.

A child who is given proper values at home and cherished within his family, will not only behave well amongst the family but also within society and throughout his life.

The shells of the karaka berry, and the shells of the crayfish, should not be seen from the Marae. Although this clearly has a hygienic undertone, it also refers to discipline. A tribe or war party who disregards organization and has no concern for where they leave their rubbish and gear reflects poor leadership and discipline, thus becoming easy prey for a more regimented force. Historically used when two houses or families are merged due to the unfortunate circumstances of one particular family.

However this could be used when something good emerges from misfortune. This is a reference to Marae protocol where the speakers are at the front of the meeting house and the workers are at the back making sure everything is prepared and that the guests are well looked after.

It is important to note that both jobs are equally important, and are like the ying and yang, for without one, everything would fail. Octopus are renown for their lack of resistance when being captured, however a hammerhead shark will fight bitterly to the end, to the point that when you fillet it fresh, its meat quivers. Commonly used to encourage someone not to give up, no matter how hard the struggle is. Calloused hands are earned through hard work.

This proverb suggests to woman to find a man who has an excellent work ethic.Our campuses are currently closed to the public.

whakatauki for death

Visit www. He hono tangata e kore e motu; ka pa he taura waka e motu Unlike a canoe rope, a human bond cannot be severed. He taonga rongonui te aroha ki te tangata Goodwill towards others is a precious treasure. Waiho i te toipoto, kaua i te toiroa Let us keep close together not far apart. Haere taka mua, taka muri; kaua e whai. E kore a muri e hokia. He rau ringa e oti ai. He taonga tonu te wareware. Kua hua te marama. I timu noa te tai. I orea te tuatara ka patu ki waho.

He maurea kai whiria!. Ignore small matters and direct effort toward important projects. He pai ake te iti i te kore. He iti kahurangi.

whakatauki for death

If something is too small for division, do not try to divide it. Nothing can be achieved without a plan, workforce and way of doing things. He who has the produce of his labour stored up will never want.

Aroha mai, aroha atu Love received demands love returned 3. Te kuku o te manawa The pincers of the heart The object of affection 5. Ahakoa he iti he pounamu Although it is small it is a treasure 7. He taonga rongonui te aroha ki te tangata Goodwill towards others is a precious treasure Taku toi kahurangi My precious jewel Me te wai korari Like the honey of the flax flower as sweet as honey Kemps Dead. Me haere ake koutou i ruka i te umu kakara. Leave this world via the fragrant ovens of war.

In my opinion a chiefly death occurs on the battlefield. Kei kora wa kei Motupohue, he pareka e kai ana, na to tutae — It was there at Motupohue that a shag stood, eating your excrement. Ta kopa iti a Raureka — The tiny purse of Raureka. This refers to a female ancestor, Raureka, who travelled from the West Coast in pursuit of a lost dog. She encountered people in the South Canterbury region and took from her purse the pounamu, or greenstone.

This pepeha is used to denote something precious. Te Puna Waimaraarie, Te Puna Hauaitu, Te Puna Karikari — The pools of frozen water; The pools of bounty; The pools dug by the hand of man On arrival in this new land, Rakaihautu sought an indication of the nature of the land and the fortunes that awaited him and his people.

With his digging stick he made three pools and then gave the prophetic utterance about what lay before them. The metaphor of the nose being submerged or above water is stiff current. Above water is taken to mean survival and progress; below water is suffering death. Haere e oma kia puta ai koe Go, run in order that you may escape. The runner called out to him the above, which is now the whakatauki. A poetic farewell fitting for the funeral obsequies. A reference to the fact that each day the sun first reaches Hikurangi.

Hakahaka Te Raki i ruka nei, ko te po koua tupu. Though the heavens hang low there is growth in the dark. Two Ngai Tahu chiefs whose tribe faced anihalation used this phrase.

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Also appears at the start of Ngai Tahu whakapapa to the creation chants, which indicates that from darkness life emerged. Ko nga toko ono i noho ia ai i Turanga. Te Whatu-Kura a Takaroa.

A flattering and figurative allusion to a high born girl. Tikao Talks: page Ko mate te marama. A saying when the moon dissapears away.He kai tangata, he kai titongitongi kaki; He kai na tona ringa, tino kai tino makona noa. Food from another is little and stinging to the throat; Food of a man's own getting, is plentiful and sweet, and satisfying.

whakatauki for death

The children of Taane are lying prostrate. Applied to a steady worker in root-crop plantations.

whakatauki for death

Parahiaa low-spreading weed Ctenopodium pusillumis particularly plentiful at Taupo. The warrior is killed in war; the fearless scaler of lofty cliffs in search of sea-fowl is dashed to pieces; the industrious husbandman lives long and dies peacefully of old age.

The hero dies in fight; the climber of precipices by a fall; the cultivator of food by worms— meaning old age, or gradual decay. Here is another of similar meaning:—. The warrior stands on insecure footing or slippery is the fame of the warrior ; but the industrious cultivator of land will never slip or fall. The slaves and plebeians, naked and unwashed, were black enough; the chiefs used red pigment to anoint themselves. The big chips are hewn off by Worker, but the food is taken and eaten by Looker-on, or Do-nothing, or Idler.

Meaning : Without timely preparation you may die for want of food. Birds were formerly speared in great numbers in the woods; but to make a proper bird-spear took a long time, and to me was one of the wonders of old!

This was carried out fully by the New Zealanders, as to food cultivations, houses, bird-preserves, eel-weirs, fishing-grounds, etc. The meaning being much the same, only more applicable to the chief having two wives, who, each in her own house, wove garments. This tree Fuchsia excorticata is the only one in New Zealand which is really deciduous. This proverb may also be used for many other purposes; as,—When in siege or battle your tribe or people were killed, where were you?

MeaningIs it meet for thee to boast, find fault, or speak? At such times it is a very cutting sarcasm; often causing intense feeling. The riroriro Gerygone flaviventris cries in the early spring, the season for preparing cultivations for crops; so this proverb is used to a lazy or careless person who is without cultivated food, especially when begging; and it causes great shame.

It is not unlike in meaning to the western fable of the Ant and Grasshopper. The tawhara is the large sweet sugary flower bract of the kiekie Freycinetia banksiigenerally found plentifully in the white pine forests. The tamure is the snapper Pagrus unicolora common fish on all the coasts. Inward goes the pit of the stomach, outward come the ribs from persistently sticking in-doors, the greatest of all ills.

This is a highly ludicrous proverb; the joke, or point, being largely increased through the play on the three verbs,—to recede, to come hither, and to squat idly in-doors; or, increased as it is in the passive,—to remain within to support the house!

The husband who is dexterous at getting shell-fish in deep water, will find a loving wife; the husband who sleeps idly in the house, will be thumped and knocked about. This operation of getting shell-fish in deep water, both fresh and salt, was generally performed by men with their feet; by which they dislodged the shell-fish, and then got them into proper nets, etc.

Although the grub is but little, yet it gnaws through the big white pine tree Podocarpus dacrydioides. Used as a stimulus to a person searching for anything lost.Whakataka te hau ki te uru, Whakataka te hau ki te tonga. Haumi e! Hui e! Get ready for the westerly and be prepared for the southerly. It will be icy cold inland, and icy cold on the shore. May the dawn rise red-tipped on ice, on snow, on frost.

Let the strength and life force of our ancestors Be with each and every one of us Freeing our path from obstruction So that our words, spiritual power, love, and language are upheld; Permanently fixed, established and understood! Forward together! Hui e. Restrictions are moved aside So the pathways is clear To return to everyday activities. I welcome the gifts of food provided by the earth mother and the sky father, bearer of food baskets Gifts bound together to sustain all of us!

Ria Earp of Hospice NZ believes Māori death practice having a positive influence

United and connected as one! Welcome the gifts of food from the sacred forests from the cultivated gardens from the sea from the fresh waters The food of Tane of Rongo of Tangaroa of Maru I acknowledge the sky father who is above me, the earth mother who lies beneath me Let this be my commitment to all!

Draw together! Give us this day our daily bread; And forgive us our trespasses As we forgive those Who trespass against us; And lead us not into temptation But deliver us from evil. For the kingdom, the power and the glory are yours, now and forever. Back to top.It has been proof-read but may still contain errors or inconsistencies. Please refer to a printed version for complete accuracy when quoting from this document. It is often assumed that, according to tikanga Maori, leadership was primarily the domain of men and that men in Maori society exercised power over women.

However, evidence abounds which refutes the notion that traditional Maori society attached greater significance to male roles than to female roles. This article begins with a discussion of the position of women in Maori society before colonisation. It then considers the position of women under English law, and examines the effects that law had on Maori women as a result of colonisation. The roles of men and women in traditional Maori society can be understood only in the context of the Maori world view, which acknowledged the natural order of the universe, the interrelationship or whanaungatanga of all living things to one another and to the environment, and the over-arching principle of balance.

Both men and women were essential parts in the collective whole, both formed part of the whakapapa that linked Maori people back to the beginning of the world, and women in particular played a key role in linking the past with the present and the future. The very survival of the whole was absolutely dependent upon everyone who made it up, and therefore each and every person within the group had his or her own intrinsic value.

They were all a part of the collective; it was therefore a collective responsibility to see that their respective roles were valued and protected. Maori cosmology abounds with stories of powerful women, some of whom have been given a contemporary face through the work of Robyn Kahukiwa and Patricia Grace.

Maui acquires fire from his kuia, Mahuika. It is with the jawbone of his kuia, Muriranga-whenua, that he fishes up Te Ika a Maui the North Island and makes the patu with which to subdue Ra the sun.

Maori Proverbs

And it is to his ancestress, Hine-nui-te-po, that he eventually succumbs when he fails in his quest to attain immortality.

The importance of women is also symbolised by language and concepts expressed through proverbs. Rose Pere has written on the association of positive concepts with females, pointing to the description of women as whare tangata the house of humanitythe use of the word whenua to mean both land and afterbirth, and the use of the word hapu as meaning both pregnant and large kinship group. Papatuanuku also played a key role in instructing her son, Tanemahuta, where to find the human element and how to make Hine-ahu-one so that humankind could be created.

Pere describes her childhood as being full of very positive female models, and how her elders set the example of men and women respecting and supporting each other, and working alongside one another. She considers her Maori ancestresses, prior to the impact of Christianity, to have been "extremely liberated" in comparison to her English ancestresses.

She points out that Maori women were not regarded as chattels or possessions, that they retained their own names upon marriage, that their children were free to identify with the kinship group of either or both parents, that they dressed in similar garments to the men, and that conception was not associated with sin or child bearing with punishment and suffering but that these were seen to be uplifting and a normal part of life.

Pere also points out that assault on a woman, be it sexual or otherwise, was regarded as extremely serious and could result in death or, almost as bad, in being declared "dead" by the community and ignored from then on.

Stephanie Milroy has noted:. In pre-colonial Maori society a man's house was not his castle. The community intervened to prevent and punish violence against one's partner in a very straightforward way. Traditionally, therefore, the whanau was a woman's primary source of support. Her "marriage" did not entail a transferral of property from her father to her spouse.

She remained a part of the whanau. Even if she went to live with her husband's whanau, she remained a part of her whanau, to whom her in-laws were responsible for her well-being. They were to ensure that she was well-treated and to support her.

In cases where misconduct was shown, divorce was relatively simple so long as the correct procedures were followed. Divorce carried no stigma, and any issues as to custody and ongoing support of children were sorted out within the whanau context.

The absence of distinction between private and public domains in the context of family arrangements protected and affirmed women. Kuni Jenkins describes the interaction of a couple and their children with the rest of the whanau in the following terms:.Maori love themselves a good metaphor. And for good reason, it is a powerful tool that easily conveys layers of meaning and complex concepts in a very simple way. Metaphors not only create vivid pictures, but emotional reactions within the reader too.

Maori often draw from nature to construct their metaphors. Nature metaphors are powerful because of their ability to reach and connect with the masses. Everybody knows what rain feels like, or the uneasiness of rough waters. For example, the lyrics from the famous song Pokarekare ana nga wai o Waiaputhe writers likens his love to the agitated waters of a river. We get that. Basically, a metaphor is a bridge, it connects things here the bridge is a metaphor for a metaphor!

Our songs, our prayers, our orators, our everyday language of Maori are full with the power of metaphor. The uniqueness of this bird is a metaphor for something very special and unusual about to take place.

The totara is a huge tree that grows for hundreds of years. The greatness of the totara is a metaphor for when someone of importance passes away. You might think metaphors are best left for poets, but you are wrong! Anyone who writes can use metaphor, evening boring industry reports and academic writing can be made to come alive with a good metaphor.

Here are some examples. The Mauipreneur — Josie Keelan uses our cheeky, mischievous and legendary Maui character in her academic paper to connect our people to entrepreneurship. We all know Maui and through him, we get to understand entrepreneurship, an often complex and scary concept for some.

But we should be aware of the pitfalls that can come with a poorly executed metaphor which distracts and confuses your ideas you are conveying. These are my current pet peeves and what I refer to as death by metaphor.

Proverbs – Ngā Whakataukī, Ngā Whakatauākī

Mostly, they become overused because they are really bloody good for describing just about everything. How many times have we seen the waka canoe metaphor, for nearly every organisation and their new strategy plan they are rolling out.

All the symbolism that center around the waka makes it an easy target to use as a metaphor. The kete woven basket metaphor is another example of an overused metaphor. Our dream is that commercial success is the wind in the sails of our tribal development. Ngai Tahu Vision statement. Another common problem with metaphors is the tendency to mix them or overwork them, usually from over thinking it.

Too many metaphors, or the over extension of a metaphor can cause writing to become flowery and light. Like an unfulfilled promise, metaphors without substance are empty and weak. In business, each department is like the strand of kete, that is overlaid, and woven into each other, crossing over and into each other, layer upon layer till it comes together to form a complete whole.

To think in metaphors is a skill, and like all skills, it can be developed with practice. So I encourage you to practice so we can engage in rich and exciting communication! I remember one occasion when I was very young, I asked my grandmother a question.

In reply, she used a metaphor that was completely baffling.


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